Ask the Rabbi: Bad Dreams in Halacha

Do we take bad dreams seriously nowadays? If I had a worrying dream, do I need to do anything?

The Talmud in Berachos (55a and onwards) discusses how one should respond to certain types of dreams, and in particular, negative dreams. The Shulchan Aruch[1] codifies that if one had a disturbing dream, one should go in front of three friends and the three should do the "hatavas chalomos" (making the dream positive). This exact order of "hatavas chalomos" is printed in many Sephardic siddurim. Indeed, Sephardim are particular about "hatavas chalomos" and follow the ruling of the Shulchan Aruch.[2] The Shulchan Aruch also brings that a fast is good to negate a bad dream.[3] The Mishna Berurah notes that fasting is not obligatory but only optional, since it was only intended as an extra measure.[4]

Shulchan Aruch Admur Hazaken[5]  brings the view of Tosfos that nowadays, even bad dreams that are clearly described in the Talmud, are not known to us as truly bad, since the interpretations of dreams have changed from the Talmudic era to our times. This is similar to how medicines described in the Talmud have changed from post Talmud to nowadays.

By Ashkenazim, in general, they are not as particular with performing hatavas chalomos. Some suggest that in place of going in front of three for an official "hatavas Chalom", instead, one can suffice with reciting the 'Ribono shel olom' brought in the Shulchan Aruch[6] and printed in the siddur, while the kohanim are performing birchas kohanim.[7]

 Approach of Aruch Hashulchan on Bad Dreams Nowadays

The Aruch Hashulchan[8] writes that the effectiveness of a dream is only when it is spoken out, as the Talmud[9] writes, " a dream that is not interpreted is like a letter that is not read." Therefore, we should, in general, ignore dreams and not speak them out. Dreams come from either malachim (angels) or shadim (demons). Only lofty souls, those who are always only occupied with holy thoughts and thinking on Torah, can a person take seriously his dream.[10]

However, most people who are involved also in the mundane matters of the times, these bad dreams come from shadim and are of no consequence. The Aruch Hashulchan also writes that eating lots of food close to falling asleep affects the mind and can disturb the ability to dream in a proper fashion.

Indeed, the Talmud (Berachos 55b) quotes in the name of R' Shmuel bar Nachmani in the name of R' Yonasan," a person is shown (in his dream) nothing but his thoughts. For it is stated: (Daniel 2:29) You, O King, your thoughts came while you were on your bed…"

Some Letters from the Lubavitcher Rebbe on Bad Dreams

We find many letters from the Lubavitch Rebbe to people who were disturbed by their dreams, not to be taken seriously as they used to be in older times. Igros Kodesh (vol. 7 letter 2,149) is written the following (from my free translation): " it is explained in sefarim that only people that by them all of their details are based upon Torah and mitzvohs then also their dreams, where on it they have less control, there is some message to it cannot be in vain (and with this, the Chazal say "there is no dream without idle chatter"). This is not the case with average people on our level who have many words and thoughts in vain with no importance to them; this is no more than a dream alone. And sometimes this is the advice of the yetzer hara to remove a person from the important matters."

As mentioned, about relying on reciting the Ribono shel Olom when the Kohanim are reciting the birkas Kohanim, the Rebbe writes in Igros Kodesh (vol. 15 pg. 191): " about the dream that you had many years ago –  in the course of this time, certainly you said many times the hatavas chalom (while the Kohanim are reciting the blessing) and therefore the dream is good and there is nothing else to worry about."

[1] Shulchan Aruch (Orach Chayim 220:1).

[2] See Kaf Hachayim 220:1. See also many details of these laws in Halacha Berurah (220) from Rav Dovid Yosef.

[3] Shulchan Aruch (Orach Chayim 220:2).

[4] Mishna Berurah 220:7.

[5] Shulchan Aruch Admur Hazaken (Orach Chayim 288:7). Although, in conclusion, Admur Hazaken brings other views as well who would be concerned for a bad dream even nowadays, particularly if it is troubling the person. Therefore, if a bad dream came on Shabbos, one should be extra cautious regarding fasting unless it truly would be a delight for them to fast on account of the troubling dream to atone for the dream. However, for those who, by fasting on Shabbos, would anguish them more than the dream itself, they are not allowed to fast on Shabbos.

[6] Shulchan Aruch (Orach Chayim 130:1).

The Mishna Berurah 130:1 writes that the custom is for everyone to recite this prayer, even those who did not have a bad dream the night before, since by Ashkenaz communities it is only said on the Chaggim, it must be that everyone had some sort of questionable negative dream over the course of the year.

[7] See Igros HaChazon Ish (2:149); Orchos Rebeinu vol. 3 pg. 213.

It is noteworthy to mention that regular hatavas chalomos is intended for bad dreams that cause distress to the person. Whereas the ribono shel olom recited during birkas kohanim is intended mainly for dreams that were forgotten and one does not know their meaning.

[8] Aruch Hashulchan (Orach Chayim 220:1).

[9] Berachos 55a.

[10] The Aruch Hashulchan cites from the Talmud in Berachos 55b who quotes Rava, who posed a contradiction: "… it is written: In a dream I shall speak with him; but it is (also) written: 'Dreams speak lies"? There is no difficulty. Here (the true prophetic dream) is sent through an angel. And there (where dreams have no meaning) is through a demon."